Introduction to Islamic Ethics. How Islam guide about Ethics

Introduction to Islamic Ethics. How Islam guide about Ethics

1. Introduction to Islamic Ethics Department of Islamic Studies, Faculty of Social Sciences and Humanities, Riphah International University Islamabad, Pakistan Email : [email protected]

2. Objectives: Definition and meaning of Islamic Ethics Importance, Scope and Classification of Islamic ethics

3. Introduction & Origin of Islamic Ethics: Moral in Islam is known as akhlāq الأخلاق that is p lural of khuluq خلق w hich means character, nature, disposition. There is a strong relationship between the term akhlāq and the words khaliq خالق ( Creator) & makhlooq مخلوق (Creature). So it is the demand of akhlāq to have a good relationship between Khaliq ( Creator) & makhlooq (Creature); and between makhlooq (Creatures) themselves. Khuluq or character is considered the state of the soul that determines human actions. The words “character and action” can be differentiated like this: Character or akhlaq is the internal and hidden state of the soul. Character is the inward cause. While action is the external & obvious manifestation of Character. It is its outward consequences

4. Cont.. Imam Al Ghazali states that a human being consists of two forms, khalq خلق and khuluq خلق . While Khuluq خلق (which is singular of akhlaq ) refers to the spiritual form of mankind. Thus, akhlaq from al-Ghazali’s point of view is rooted in the soul and manifested through man’s actions. Good soul will produce right action and vice versa. Khalq خلق which refers to the physical form of mankind While Khuluq خلق (which is singular of akhlaq ) refers to the spiritual form of mankind. Thus, akhlaq from al-Ghazali’s point of view is rooted in the soul and manifested through man’s actions. Good soul will produce right action and vice versa.

5. Cont … So Akhlaq ( Character) refers to the stable state of a person’s soul from which actions proceed easily without thought or deliberation. Akhlaq can divided into two , namely: Akhlaq -e- Hasanah ( حسنۃ اخلاق ) which refers to good character or virtuous deeds or noble behavior. If the state of a person’s soul is of the kind which causes good actions, i.e those praised by `Aql (intellect) and Shari`ah (Divine Law), the state is called good character. Akhlaq -e- Sayyi’ah ( سَيِّئة اخلاق ) which refers to bad character or evil deeds or wicked behavior.. If the state is of the kind which causes evil actions, is called bad character.

6. Sources of Islamic Ethics: The Qur’an Sunnah of the Prophet Muhammad peace be upon him Islamic Jurisprudence

7. Cont … - The Qur’an is the most significant source for the human being having injunctions related to human conduct. شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًۭى لِّلنَّاسِ وَبَيِّنَتٍۢ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ (سُوْرَۃُ البَقَرَة:185 ) Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the standard ˹to distinguish between right and wrong (Quran 2:185 , Khattab, 2018) -The Sunnah of the Prophet Muhammad peace be upon him as the role model to be imitated. ل َقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ (سُوْرَۃُ الأَحْزَاب:21) Indeed, in the Messenger of Allah you have an excellent example . (Quran 33:21, Khattab, 2018)

8. Cont … Both Qur’an and the Sunnah of the Prophet Muhammad peace be upon him are called the scriptural morality. There are some elements in the Qur’an which can be considered as fundamental problems of ethics, such as: the nature of right and wrong divine justice and power freedom and responsibility

9. Regarding the First Ethical Issue (the Nature of Right and Wrong) , the Qur’an has used numerous terms to represent the concept of moral & religious goodness, such as: al- khayr (goodness), al-birr (righteousness), al- qisr and al- iqsat (equity), al- adl (justice), al- haqq (truth and right), al- ma’ruf (approved and good al- taqwa (piety). Pious actions are normally termed as salihaat , whereas impious or sinful actions are termed as sayyi’aat . The term like m’aruf , khayr , and al-birr which occur in many verses express the moral and religious spirit of the Qur’an:

10. Examples : وَيُسَارِعُونَ فِي الْخَيْرَاتِ ( سُوْرَۃ آلِ عِمْرَان: 114) A nd race with one another in doing good (Quran 3:114, Khattab,2018) وَاۡمُرۡ بِالۡعُرۡفِ (سُوْرَۃُ الأَعْرَاف:199) E njoin what is right (Quran 7:199, Khattab, 2018) إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ  Surely the most noble of you in the sight of Allah is the most righteous among you (Quran 49:13, Khattab, 2018)

11. Cont.. Regarding the Second Fundamental Ethical Issue (Divine Justice) , there are several verses in the Qur’an. Verses that enjoin justice, disapprove of the unjust, and love the equitable and pious people, show that God is not an unjust dealer with His servants: اِنَّ اللّٰهَ يَاۡمُرُ بِالۡعَدۡلِ وَالۡاِحۡسَانِ وَاِيۡتَآىـئِ ذِى الۡقُرۡبٰى وَيَنۡهٰى عَنِ الۡفَحۡشَآءِ وَالۡمُنۡكَرِ وَالۡبَغۡىِ​ۚ ( سُوْرَۃُ النَّحْل:90 ) Indeed, Allah commands justice, grace, as well as courtesy to close relatives. He forbids indecency, wickedness, and aggression. He instructs you so perhaps you will be mindful. ) Quran 16:90, Khattab,2018) وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ  (سُوْرَۃُ الشُّورىٰ: 40) The reward of an evil deed is its equivalent. But whoever pardons and seeks reconciliation, then their reward is with Allah. He certainly does not like the wrongdoers. (Quran 42:40, Khattab,2018)

12. Cont … Regarding the Third Ethical Issue (Human Freedom And Responsibility), there are also some verses in the Qur’an. Sometimes , the term used is يُسْأَلُ “ yus’alu ” which is in passive voice. It is referred as the meaning of ‘ being liable to question ’ such as being responsible or answerable for doing or believing which is clearly blameworthy. * In some verses of Qur’an, the non-believers or polytheists are stated to be answerable to Allah for their misdeeds or disbelief on the Day of Judgment while in some other verses, this accountability is expressed in much broader terms that exemplifies the general importance of moral responsibility.

13. Cont … Examples: وَاِنۡ تُبۡدُوۡا مَا فِىۡۤ اَنۡفُسِكُمۡ اَوۡ تُخۡفُوۡهُ يُحَاسِبۡكُمۡ بِهِ اللّٰهُ​ ( سُوْرَۃُ البَقَرَة:284) Whether you reveal what is in your hearts or conceal it, Allah will call you to account for it (Quran 2:284, Khattab,2018) لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُون (سُوْرَۃُ الأَنْبِيَاء :23) He cannot be questioned about what He does, but they will ˹all˺ be questioned. Quran 21:23, Khattab,2018) وَ لَا تَزِرُ وَازِرَةٌ وِّزۡرَ اُخۡرَىٰ ؕ ( سُوْرَۃ فَاطِر:18) No soul burdened with sin will bear the burden of another. (Quran 35:18, Khattab, 2018)

14. Prophetic traditions related to Akhlaq -e- Hasanah "‏ إِنَّ الْمُؤْمِنَ لَيُدْرِكُ بِحُسْنِ خُلُقِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ “ “By his good character a believer will attain the degree of one who prays during the night and fasts during the day.” ( Sunan Abi Dawud , Hadith no. 4798 )  مَا شَيْءٌ أَثْقَلُ فِي مِيزَانِ الْمُؤْمِنِ يَوْمَ الْقِيَامَةِ مِنْ خُلُقٍ حَسَنٍ وَإِنَّ اللَّهَ لَيَبْغَضُ الْفَاحِشَ الْبَذِيءَ  "Nothing is heavier on the believer's Scale on the Day of Judgment than good character. For indeed Allah, Most High, is angered by the shameless obscene person.“ (Jami’ at- Tirmidhi , Hadith no. 2002)  سُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ أَكْثَرِ مَا يُدْخِلُ النَّاسَ الْجَنَّةَ فَقَالَ ‏"‏ تَقْوَى اللَّهِ وَحُسْنُ الْخُلُقِ  “The Messenger of Allah was asked about that for which people will be entered into Paradise the most, so he said: the God-Conscious and the virtuous/good character”.  ( Jami’ at- Tirmidhi Hadith no. 2004 )

15. Cont … إِنَّ مِنْ خِيَارِكُمْ أَحْسَنَكُمْ أَخْلاَقًا ‏‏‏.‏ “The best amongst you are those who have the best manners and character.”  ( Bukhari, Hadith no. 3559 ) خَيْرُكُمْ خَيْرُكُمْ لأَهْلِهِ وَأَنَا خَيْرُكُمْ لأَهْلِي ‏ "The best of you is the one who is best to his family, and I am the best of you to my family."  ( Sunan Ibn Majah Hadith no. 1977 ) ۔ (إنما بعثت لأتمم مكارم الأخلاق). “I was sent to perfect good character” . ( Sahih Al- Albani , Hadith 273)

16. Akhlaq -e- Hasanah Rooted by Prophet peace be upon him Among Those Who Accepted Islam  بَايِعُونِي عَلَى أَنْ لاَ تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلاَ تَسْرِقُوا، وَلاَ تَزْنُوا، وَلاَ تَقْتُلُوا أَوْلاَدَكُمْ، وَلاَ تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلاَ تَعْصُوا فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللَّهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ فِي الدُّنْيَا فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا ثُمَّ سَتَرَهُ اللَّهُ، فَهُوَ إِلَى اللَّهِ إِنْ شَاءَ عَفَا عَنْهُ، وَإِنْ شَاءَ عَاقَبَهُ On the night of Al-'Aqaba pledge: Allah's Apostle said while a group of his companions were around him, "Swear allegiance to me for: 1. Not to join anything in worship along with Allah. 2. Not to steal. 3. Not to commit illegal sexual intercourse.

17. Cont … 4. Not to kill your children. 5. Not to accuse an innocent person (to spread such an accusation among people). 6. Not to be disobedient (when ordered) to do good deed." The Prophet ﷺ) added: "Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter). ( Sahih Bukhari, Book Of Belief, Hadith no.18)

18. Roots of Akhlaq Hasanah in Islamic Jurisprudence: There are many works of Islamic jurisprudence which discussed Shariah rules and the basis of their obligation. Besides, Muslim jurists like al-Ghazali, in his book “ al-Mustafa” and Abu Ishaq al- Shatibi , in his book “ al- Muwafaqat ” have mentioned the Objectives of Shariah. According to Al- Shatibi : “The Objectives of Shariah have been designed to produce goods ( masalih ) and remove evils ( mafasid ) and these are certainly their goals and outcomes. The masalih (goods) are those which promote the preservation and fulfillment of human security & necessities and realize balanced well-being of human and his natural and rational demands”. The Objectives of Shariah are 6 in number and they include protection of life, honour , lineage, property, religion and intellect.

19. Ethics in Islam : علم الأخلاق Ethics in Islam is known as Ilm ul Akhlāq علم الأخلاق Definitions of Islamic Ethics By Muslim Scholars 1. Al- Ghazzali (d.1111) : “Islamic Ethics or ilm al- akhlaq is a science of virtues and the way to acquire the wellbeing of the soul, and of identification of vices and the way to guard the soul against them. Islamic ethics is also a study of certain religious beliefs and of rightness or wrongness of actions for the purpose of practice; and not for the sake of mere knowledge. According to him, the study of akhlaq includes the study of right actions towards God (i.e. Rights of Allah, sense of accountability, perfection in all matters), and the study of right actions towards family members and society (Rights of individuals). Thus, the scope of akhlaq is very wide”.

20. Cont … 2. Al- Farabi (d.950) : “Islamic Ethics is a science that studies the state of human soul. The virtues are good and fair actions while the vices are the wicked and ugly actions”. 3. Ibn Taymiyyah (d. 1263): “Ethics is a science that seeks to know which actions should be done and which should be avoided. It is a practical science; it seeks knowledge for the purpose of practicing it.” 4. The Essence of the Definitions of Different Muslim Philosophers is that: “Ethics or Ilm al- Akhlaq ( as the science of the human soul) defines the characteristics and qualities of the soul and it also defines the methods of how to control and moderate them”.

21. Cont … Thus, the definition of akhlaq is a formation of 3 elements: An innate, inborn trait or characteristic (as human beings are born on the basis of Allah’s nature as Allah said in Surah Room verse 30: فِطۡرَتَ اللّٰهِ الَّتِىۡ فَطَرَ النَّاسَ عَلَيۡهَا  ‌ؕ لَا تَبۡدِيۡلَ لِخَـلۡقِ اللّٰهِ‌ؕ ذٰلِكَ الدِّيۡنُ الۡقَيِّمُ  ۙوَلٰـكِنَّ اَكۡثَرَ النَّاسِ لَا يَعۡلَمُوۡنَ ….This is the original pattern (nature) belonging to Allah on which He has originated (nature of) humankind. No change can there be in Allah’s creation. This is the upright, ever-true Religion, but most of the people do not know.”

22. Cont … 2 . Akhlaq developed through training or discipline as in Surah Tahrim , verse 6: يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا  “O believers! Guard yourselves and your families from the Fire…”    مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِهِ  “ There is none born but is created to his true nature (Islam). It is his parents who make him a Jew or a Christian or a Magian …..” ( Sahih Muslim Hadith no. 2658b )  

23. Cont … مَا نَحَلَ وَالِدٌ وَلَدًا مِنْ نَحْلٍ أَفْضَلَ مِنْ أَدَبٍ حَسَنٍ  " There is no gift that a father gives his son more virtuous than good manners . “ ( Jami` at- Tirmidhi 1952 ) 3. Finally Akhlaq as a custom or a habit, covering the inner and outer dimension of a person as in Surah Al- Qalam verse 4: وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ “And You (Muhammad) are on an exalted standard of character”.

24. The Scope of Islamic Ethics It is plentiful, far reaching and comprehensive because Islamic ethics deals with the relationship between Allah and man, man and his fellow men, men and other creatures of the universe, and man with his innermost self.  أَلاَ وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ‏.‏ أَلاَ وَهِيَ الْقَلْبُ ‏" Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart..” [ Sahih Bukhari , Hadith no.52 ]

25. Cont … Therefore, Islamic Ethics on the whole, deals with the study of :- * Promoting Virtues, * Protecting from Vices, * Purification of Man’s Soul or Man’s Inward Dimension (Developing Akhlaq Hasanah , Avoiding Akhlaq Sayy’iah & Mindfulness of Allah) * Man’s Outward Dimension, his Characters, Actions and Responsibilities (Observing Islamic Laws and Boundaries) * Happiness and Misery (Unwavering Trust in Allah’s Plans. Surah Zumar Verse 53 : لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ “...Do not despair of the mercy of Allah.” AND Surah Ibrahim, verse 7: لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ “...If you are grateful, I will surely increase you [in favour ]” )

26. The Scope of Islamic Ethics How al-Qur’an and the Prophetic traditions expounds ethics? What is the best model of values and norms? What is right and What is wrong in its essence? What is rewarded and punishable by Allah? Is ethics related to Deen (faith)? What are the issues related to ethics?

27. Characteristics of Islamic Ethics: 1. Setting Divine Pleasure as the Main Objective * It is the highest possible standard of morality. (Acknowledging one’s Creator means realizing one’s own origin & position in the world. That’s how, a person knows his/her purpose and mission in the world (being representative of Allah as mentioned in Surah Baqarah, verse 30 : إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً “ Indeed, I am about to create a vicegerent on earth…” ). That’s when, he/she is able to determine the criterion of right & wrong in the light of Divine Guidance. First of all, a person needs to be Obedient, Grateful & Mindful of Him, to Remember Him and show Him Acknowledgement & then to Others) اَلَسۡتُ بِرَبِّكُمۡ​ ؕ قَالُوۡا بَلٰى​ ۛۚ شَهِدۡنَا “ And when your Lord brought forth descendants from the loins of the sons of Adam, and made them witnesses against their own selves, asking them: 'Am I not your Lord?' They said: 'Yes, we do testify.' We did so lest you claim on the Day of Resurrection: 'We were unaware of this .' ( Surah Al- A'raf , verse 172) يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ  “ 0 man! What has deceived you about your Gracious Lord” ( Surah Al- Infitar , verse 6 )

28. Cont … It provides a sanction for morality and determines a Muslim’s attitude. The love and fear of God will develop a sense of obligation, sincerity & responsibility in a person to obey the moral law even without external pressure e.g. saying thanks, showing random kindness, granting forgiveness & asking for forgiveness. ‏ "‏ تَبَسُّمُكَ فِي وَجْهِ أَخِيكَ لَكَ صَدَقَةٌ وَأَمْرُكَ بِالْمَعْرُوفِ وَنَهْيُكَ عَنِ الْمُنْكَرِ صَدَقَةٌ وَإِرْشَادُكَ الرَّجُلَ فِي أَرْضِ الضَّلاَلِ لَكَ صَدَقَةٌ وَبَصَرُكَ لِلرَّجُلِ الرَّدِيءِ الْبَصَرِ لَكَ صَدَقَةٌ وَإِمَاطَتُكَ الْحَجَرَ وَالشَّوْكَةَ وَالْعَظْمَ عَنِ الطَّرِيقِ لَكَ صَدَقَةٌ وَإِفْرَاغُكَ مِنْ دَلْوِكَ فِي دَلْوِ أَخِيكَ لَكَ صَدَقَةٌ “ Your smiling in the face of your brother is charity, commanding good and forbidding evil is charity, your giving directions to a man lost in the land is charity for you. Your seeing for a man with bad sight is a charity for you, your removal of a rock, a thorn or a bone from the road is charity for you. Your pouring what remains from your bucket into the bucket of your brother is charity for you”. (Jami Tirmidhi , Hadith no.1956 ).

29. Cont.. Making Divine Revelation (Qur’an & Hadith) as the primary source of knowledge gives stability to the moral standards as Qur’an is the Book of Principles which encapsulates numerous Ethical Values & Hadith provides Elaboration of Qur’anic Injunctions and Practical Demonstration of those Ethical Values by the Personality of the Prophet Muhammad peace be upon him as stated in Surah Ahzab , verse 21: لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ “Surely, in (the life of ) the Messenger of Allah, there is an excellent role-model for you}).

30. 2. Universal and Comprehensive Application of the Moral Principles of Islam * Islam takes up all the commonly known moral virtues with a sense of balance Examples of Balance : i ) Co-existence, tolerance, patience & freedom of religious beliefs and practices for non- muslim community. وَلاَ تَسُبُّواْ الَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ فَيَسُبُّواْ اللّهَ عَدْوًا بِغَيْرِ عِلْمٍ  “And do not insult those they invoke other than Allah , lest they insult Allah in enmity without knowledge …..” (Surah An’am verse 106)

31. Cont … ii) In Islam, nature has its own order and functions ( fitrah ) that work naturally within ecosystems wherein the components are mutually dependent on each other. Any single disturbance will affect the balance ( mizan ) of the greater system and cause harm ( fasad ) to at least one or more components. To sustain the balance is a core principle of Islamic worldviews, which is to preserve and sustain the wellbeing of nature and to bring peace to its inhabitants. (En vironmental Ethics in Islam) https://www.worldscientific.com/doi/10.1142/9781783267507_0008 iii) Deforestation or illegal hunting & trafficking of wild animals, throwing waste in seas & rivers disturb the natural system. وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ “And whenever a disaster strikes you, it is due to what your hands have earned (what you have done).” ( Verse 30 of Surah Ash- Shura )

32. Cont … iii) Deforestation or illegal hunting & trafficking of wild animals, throwing waste in seas & rivers disturb the natural system. وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ “And whenever a disaster strikes you, it is due to what your hands have earned (what you have done).” ( Verse 30 of Surah Ash- Shura ) iv) Only peaceful & docile animals are allowed to eat as it has impact on human nature while meat of beasts & birds of prey is not allowed as they are wild and ferocious. Surah Nahl verse 5: “And He created the cattle for you as a source of warmth, food, and ˹many other˺ benefits.” v) Cattle, poultry are overpopulated while reproduction of wild animals are not very swift.. Also they are the beauty of nature .

33. Cont … Islam widens this scope of application to cover every aspect of man’s individual and collective life e.g. in family, in society, at workplace, as a senior, as a junior etc. * Morality reigns and ensures that the affairs of life, instead of being dominated by selfish desires should be regulated by the norms of morality. وَالۡمُؤۡمِنُوۡنَ وَالۡمُؤۡمِنٰتُ بَعۡضُهُمۡ اَوۡلِيَآءُ بَعۡضٍ “The believers, male and female, are friends to each other…..” (Surah Tawbah , verse 71)

34. Cont … لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ   “ None of you will have faith till he wishes for his (Muslim) brother what he likes for himself .“ ( Sahih al-Bukhari Hadith no.13 ) مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى   “The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” ( Sahih Muslim Hadith no.2586a)

35. Cont …. Qur’anic message of ethics is universal so Prophetic teachings & Uswah (role-model/practical demonstration) is also universal. * Islam was not product of Makkah & Madinah. Islam came to Islamized the World, Not to Arabized everyone. Islam emerged from Arabia as it was revealed to the Prophet who belonged to Arabia, however, it’s not an Arab religion or the religion of Desert. It’s Values are Not Arab, Asian, African or European rather they are universal. Examples * Universe itself is Muslim. It doesn’t go against the command of Allah. Surah al-Baqarah, verse 164: “ Surely in the creation of the heavens and the earth and the alternation of the night and the day-time, and the ships that run in the sea with whatever profits mankind, and whatever water Allah sends down from the heaven - so therewith He gives life to the earth after its death and disseminates therein all kinds of beast - and the (constant) turning about of the winds, and the clouds subjected between the heaven and the earth, (these) are indeed signs for people who consider.”

36. Cont … So universe gives us Examples of routine and regularity and submission to Allah. * There should not be contradiction/hypocrisy in our responses, behaviour & actions. Our ethical values should be same in home & society, with superior & junior, on national & international level. * Islam is universal as Allah is not confined to prayer-mat, mosque & the month of Ramadan. (Islam=10% Worships & 90% Dealings). * Limits & boundaries are to be followed by everyone whether in East or West. * A Muslim’s attitude  wellbeing & benefit of mankind e.g. no harmful experiments, making deadliest weapons, biohazard waste, throwing nuclear discharge & chemicals to seas etc. * A Muslim’s attitude  Beneficious attitude towards environment e.g. no deforestation, destroying inhabitants of wild animals, several kinds of pollution (land, air & water) which leads towards global warming and ozone-layer destruction.

37. 3. Islamic Ethics Shapes a System of Life for Man which is based on Good and Free form Evil It invokes people not only to practice virtue but also to establish virtue and eradicate vice, bid good and forbid wrong. ( Medical Ethics an Islamic Perspective, Dr Muhammad Iqbal Khan, IPS Press, p xx, xxi.) * Marriage : An institution to legalize one’s desires, guard one's chastity & preservation of mankind. * Consent in Marriage : Willingness from both bride & groom without forcing anyone of them. * Prohibition of Triple Divorce in One Session : In order to obstruct the way of any unpleasant consequences like broken family without the chance of reconciliation, Halalah , psychological issues among children . Khula ’: A right & authority in the hand of women when there is No chance of peacemaking. * Polygamy : To provide protection and dignity to the orphan girls, unmarried women, widows & divorcees (women outnumber men in many societies).

38. Evolution of Ethical Values in the East and the West

39. The Islamic Paradigm

40. Universal Values The Quranic sociology does not accept local, tribal, regional or territorial origin of ethical values. Ethical values in Islam are Universal, Absolute and Divine; they are not Relative, Particular, Temporal, Intuitive, Mystical or Personal.

41. Ethics in the Islamic Context Ethics, in the Islamic context, means principled human action, motivated and guided by the Divine Guidance ( hidayah , wahi ) and the model behavior of the Final Prophet ( pbuh ). Human actions are not supposed to be meaningless ( ‘ abath ), but based on good ( ma’ruf ), virtue ( birr ), and permissible ( halal ) therefore essentially ethical. If otherwise, such actions will fall in the category of negative and bad ( munkar ), sinful ( sa’iyah ), undesirable ( makruh ) and prohibited ( haram ).

42. References - Understanding Islamic Ethics and Its Significance on the Character Building by Adibah Binti Abdul Rahim, International Journal of Social Science and Humanity, Vol. 3, No. 6, November 2013, pp.508-510. -A Global Ethics for a Globalized World Author(s): Anis Ahmad Source: Policy Perspectives , 2013, Vol. 10, No. 1 (2013), pp. 63-77 Published by: Pluto Journals Stable URL: https://www.jstor.org/stable/42909298